Isaiah 29:2 — Word Study
WLCוַהֲצִיק֖וֹתִי לַֽאֲרִיאֵ֑ל וְהָיְתָ֤ה תַֽאֲנִיָּה֙ וַֽאֲנִיָּ֔ה וְהָ֥יְתָה לִּ֖י כַּאֲרִיאֵֽל׃
BSAAnd I will constraintsûwq [distress, bring trouble to] ArielʼĂrîyʼêl [lion of God] and there will behâyâh [result in, lead to] mourningtaʼănîyâh [sorrow, grief] and lamentationʼănîyâh [deep sadness, weeping] she will behâyâh [exist as, become] like an altar hearthʼĂrîyʼêl [similar to, comparable with, a place of sacrifice]
| Greek | English | Parsing |
|---|---|---|
| וַהֲצִיק֖וֹתִי | and I will bring distress | Verb, Hiphil, sequential perfect first person common singular |
| לַֽאֲרִיאֵ֑ל | to Ariel | Preposition, noun proper |
| וְהָיְתָ֤ה | and it will be | Verb, Qal, sequential perfect third person feminine singular |
| תַֽאֲנִיָּה֙ | mourning | Noun common, feminine singular absolute |
| וַֽאֲנִיָּ֔ה | and lamentation | Conjunction, noun common feminine singular absolute |
| וְהָ֥יְתָה | and it will be | Verb, Qal, sequential perfect third person feminine singular |
| לִּ֖י | to me | Preposition, suffix |
| כַּאֲרִיאֵֽל׃ | like Ariel | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I will constrain Ariel, and there will be mourning and lamentation; she will be like an altar hearth before Me. |
| KJV | Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. |
| ASV | then will I distress Ariel, and there shall be mourning and lamentation; and she shall be unto me as Ariel. |
| YLT | And I have sent distress to Ariel, And it hath been lamentation and mourning, And it hath been to me as Ariel. |
| WEB | then I will distress Ariel, and there will be mourning and lamentation. She shall be to me as an altar hearth. |
| BBE | And I will send trouble on Ariel, and there will be weeping and cries of grief; and she will be to me as Ariel. |
Where they part company is in the translations of אֲנִיָּה — see How Translations Differ.
The main clause introduces God's action, followed by the consequences and a simile that emphasizes the state of Ariel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצוּק
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 29:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Arielgenerated
Isaiah 29:2 is part of a larger prophecy where God expresses His intention to bring distress upon Ariel, which symbolizes Jerusalem. This distress results in mourning and lamentation, indicating a time of sorrow for the city. The following verses expand on the consequences of this distress, portraying a bleak future for Jerusalem, emphasizing its need for repentance and restoration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:25–30 | Therefore the anger of the LORD burns against His people; His hand is raised against them to strike them down. The mountains quake, and the corpses lay like refuse in the streets. Despite all this, His anger is not turned away; His hand is still upraised. |
| 2 | Isaiah 10:5–6 | Woe to Assyria, the rod of My anger; the staff in their hands is My wrath. |
| 3 | Isaiah 17:14 | In the evening, there is sudden terror! Before morning, they are no more! This is the portion of those who loot us and the lot of those who plunder us. |
| 4 | Isaiah 24:1–12 | Behold, the LORD lays waste the earth and leaves it in ruins. He will twist its surface and scatter its inhabitants— |
| 5 | Isaiah 33:7–9 | Behold, their valiant ones cry aloud in the streets; the envoys of peace weep bitterly. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — צוּק, va.ha.tzi.Ko.tigenerated
The word צוּק (tsuq) is a verb meaning to press or constrain. It conveys a sense of oppression or distress, often used in contexts where someone is brought into straits or compressed. In this verse, it indicates that God will bring distress upon Ariel, leading to a difficult situation for the city.
The Hiphil form emphasizes the act of constraining or oppressing, suggesting that this distress is an intentional act from God, rather than a mere circumstance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is הֲצִיק֖וֹתִי, I will bring distress, which governs the entire clause. The structure includes a prepositional phrase indicating the object of the distress, followed by two clauses that describe the resulting state of Ariel.
The Hebrew word order places emphasis on the actions of God first, followed by the consequences for Ariel, highlighting the gravity of the situation.
Septuagint Backgroundgenerated
The Septuagint translates צוּק as ἐκθλίψω, which means 'I will oppress.' This choice narrows the focus to the act of oppression, emphasizing God's direct involvement in bringing distress to Ariel.
The use of ἔσται for הָיְתָה maintains the meaning of 'it will be,' indicating a future state resulting from the distress.
In plain words — the whole versegenerated
Isaiah 29:2 reveals God's intention to bring distress to Ariel, which symbolizes Jerusalem. This distress will lead to mourning and lamentation, indicating a time of sorrow for the city. The verse emphasizes the seriousness of the situation and how Jerusalem will be compared to an altar hearth, a place of sacrifice.
Frequently Asked Questionsgenerated
It means that God will bring distress and oppression upon Ariel, symbolizing Jerusalem, leading to a time of mourning.
Ariel means 'lion of God,' symbolizing strength and power, and is used as a name for Jerusalem in the context of God's relationship with the city.
Mourning and lamentation signify deep sorrow and grief, indicating the serious consequences of the distress that will come upon Jerusalem.
This verse reflects the themes of judgment and the need for repentance, as God warns of the consequences of Jerusalem's actions and calls for a return to Him.
Reflection Questionsgenerated
- In what ways can I recognize God's hand in difficult situations in my own life?
- How can I better understand the significance of Jerusalem in biblical prophecy?
- What does mourning and lamentation teach us about the human experience of grief?
- How can I apply the lessons from Ariel's distress to my own spiritual journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 29:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYet I will distress Ariel,.... Or "straiten" it, by causing it to be besieged; and this he would do, notwithstanding their yearly sacrifices, and their observance of their solemn feasts, and other
Read John Gill on Isaiah 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. Yet - rather, Then. I will distress Ariel, and there shall be heaviness and sorrow.
Read Robert Jamieson on Isaiah 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYet, notwithstanding all your sacrifices, I will distress Ariel, by bringing and strengthening her enemies against her. It shall be unto me as Ariel: the sense is either, 1. I will treat her like a strong and fierce lion, which, the people among whom it is endeavour by nets, or pits, and all other ways, to take and to destroy; or, 2. I will make Ariel the city like Ariel the altar, filling it with sacrifices, even with men, whom I will slay in my anger; which act of God’ s is called his sacrifice, ,19.
Read Matthew Poole on Isaiah 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 29:2 Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.Ver. 2. Yet I will distress Ariel.] Though a sacred place. Profligate professors are the worse for their privileges. The Jew first. And it shall be unto me as Ariel,] i.e., It shall be full of slain bodies, as the altar is usually full of slaughtered beasts, and swimmeth, as it were, in blood. So Jeremiah 12:3 Isaiah 34:6. Arias Montanus giveth this sense: ‘ Jerusalem, which once was Ariel, that is, a strong lion, shall now be Ariel, that is, a strong curse, or a rain of malediction.’
Read John Trapp on Isaiah 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And it shall be unto me as Ariel.—Better, But she (the city) shall be unto me as Ariel. That name would not falsify itself. In the midst of all her “heaviness and sorrow,” Jerusalem should still be as “the lion of God,” or, taking the other meaning, as the “altar-hearth” of God. (Comp. Ezekiel 43:15.)
Read Charles John Ellicott on Isaiah 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. There shall be heaviness and sorrow - "There shall be continual mourning and sorrow"] Instead of your present joy and festivity. And it shall be unto me as Ariel - "And it shall be unto me as the hearth of the great altar."] That is, it shall be the seat of the fire of God; which shall issue from thence to consume his enemies. See note on Isaiah 29:1. Or, perhaps, all on flame; as it was when taken by the Chaldeans; or covered with carcasses and blood, as when taken by the Romans: an intimation of which more distant events, though not immediate subjects of the prophecy, may perhaps be given in this obscure passage.
Read AdamClarke on Isaiah 29 →CambridgeThe Cambridge Bible for Schools and Collegesch. Isaiah 29:1-14. The announcement of Jehovah’s wonderful purpose regarding Jerusalem, and its reception on the part of the peopleUnder the second “Woe” (Isaiah 29:1) are grouped two oracles, which may have been originally independent; or they may be intimately connected, the second describing the effect of the first on the minds of Isaiah’s hearers. i. Isaiah 29:1-8. The impending humiliation and deliverance of Jerusalem. Jerusalem, apostrophised by the mystic name of “Ariel,” is at present gay and careless and secure, the festal calendar follows its accustomed course, and this state of things may endure for a short time longer (1). But already in vision the prophet sees her beset by…
Read Cambridge on Isaiah 29 →Albert Barnes1798–1870Barnes' Notes on the BibleYet I will distress Ariel - The reference here is doubtless to the siege which God says Isaiah 29:3 he would bring upon the guilty and formal city.
Read Albert Barnes on Isaiah 29 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And I will constrain Ariel, and there will be mourning and lamentation; she will be like an altar hearth before Me.
then I will distress Ariel, and there will be mourning and lamentation. She shall be to me as an altar hearth.
And I will constrain Ariel, and there will be mourning and lamentation; she will be like an altar hearth before Me.
I will threaten Ariel, and she will mourn intensely and become like an altar hearth before me.
Tyndale line
Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.
then will I distress Ariel, and there shall be mourning and lamentation; and she shall be unto me as Ariel.
then will I distress Ariel, and there shall be mourning and lamentation: and she shall be unto me as Ariel.
Yet I will distress Ariel, and there shall be heaviness and sorrow; and it shall be to me as Ariel.
But I wil bring the altar into distresse, and there shalbe heauines and sorowe, and it shall be vnto me like an altar.
Strictly literal
But I will distress Ariel, and there shall be sorrow and sadness; and it shall be unto me as an Ariel.
And I have sent distress to Ariel, And it hath been lamentation and mourning, And it hath been to me as Ariel.
And I have sent distress to Ariel, || And it has been lamentation and mourning, || And it has been to me as Ariel.
Yet will I distress Ariel, and there shall be groaning and wailing: and it shall be unto me like Ariel.
But I will besiege Ariel, and she will be mourning and lamenting; and she will be to me like Ariel.
From the Latin
And I will make a trench about Ariel, and it shall be in sorrow and mourning, and it shall be to me as Ariel.
Simplified
But I'm going to cause trouble for Ariel; the city will cry and mourn, it will be like an altar hearth to me.
And I will send trouble on Ariel, and there will be weeping and cries of grief; and she will be to me as Ariel.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as it stands, while the Septuagint matches five of the eight words, showing some agreement but differing in word order. The Dead Sea Scrolls provide additional witnesses, with some variations in wording but overall alignment with the Masoretic Text.
וַהֲצִיק֖וֹתִי לַֽאֲרִיאֵ֑ל וְהָיְתָ֤ה תַֽאֲנִיָּה֙ וַֽאֲנִיָּ֔ה וְהָ֥יְתָה לִּ֖י כַּאֲרִיאֵֽל׃
5 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
והציקותי לארואל והייתה תאניה ואניה והייתה ל׳י כארואל
8 words on the leather.
[והציקותי] [לאריאל] [והיתה] תאניה [ואניה] [והיתה] [ל׳י] [כאריאל]
1 word on the leather — 7 supplied entire by an editor.
[והציקותי] [לאריאל] [ותהיה] תאניה [ואניה] [ותהיה] [ל׳י] [כאריאל]
1 word on the leather — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 29:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
צוּק (tsuq) is a Hebrew verb meaning to press or constrain. It conveys a sense of oppression or distress, often used in contexts where someone is brought into straits or compressed. The entries highlight its figurative use in distressing situations, particularly in the Hiphil form, which emphasizes the act of constraining or oppressing.
[צוּק] vb. Hiph. constrain, bring into straits, press upon
base
H6693 צוּק constrain, bring into straits, press upon
6693 tsuwq tsook
a primitive root; to compress, i.e. (figuratively) oppress,
distress:--constrain, distress, lie sore, (op-)press(-or),
straiten.
צוּק (tsuq) — to press.
(Hiphil) to constrain, press, bring into straits, straiten, oppress
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
The Hebrew word אֲרִיאֵל (Ari'el) means 'lion of God' or 'lioness of God' and is used as a name for Jerusalem. It also refers to a chief among the returning exiles and two sons of Ariel from Moab. The entries indicate its symbolic significance and historical context, particularly during the Exile and Return.
אֲרִיאֵל
n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
n. pr. m. a chief man among returning exiles
two sons of Ariel of Moab
& Qr
base
H740 אֲרִיאֵל . n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
. n. pr. m. a chief man among returning exiles
. two sons of Ariel of Moab
. & Qr
740 'Ari'el ar-ee-ale'
the same as 739; Ariel, a symbolical name for Jerusalem, also
the name of an Israelite:--Ariel.
see HEBREW for 0739
אֲרִיאֵל (a.ri.el) — Ariel.
A man living at the time of Exile and Return, only mentioned at Ezr.8.16
§ Ariel = "lion of God" or "lioness of God"
1) a name applied to Jerusalem
2) the name of a chief of the returning exiles
אֲרִיאֵל (a.ri.el) — Ariel.
Ariel = "lion of God" or "lioness of God"
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npl
a'-ri-el ('ariy'el or 'ari'el, "lioness of God"): But the word occurs in Eze 43:15,16, and is there translated in the Revised Version (British and American) "ALTAR HEARTH."
(1) According to the Revised Version (British and American) a man of Moab whose two sons were slain by David's warrior Benaiah the son of Jehoiada (2Sa 23:20; 1Ch 11:22). Here the King James Version translates "two lionlike men of Moab."
(2) A name applied to Jerusalem (Isa 29:1,2,7). The many explanations of the name are interesting, but mainly conjectural.
(3) One of the members of the delegation sent by Ezra to the place Casiphia, to secure temple ministers for his expedition to Jerusalem (
Ariel
The lion of God. (1.) One of the chief men sent by Ezra to procure Levites for the sanctuary (Ezra 8:16).
(2.) A symbolic name for Jerusalem (Isa. 29:1, 2, 7) as “victorious under God,” and in Ezek. 43:15, 16, for the altar (marg., Heb. ‘ariel) of burnt offerings, the secret of Israel’s lion-like strength.
(lion of God). One of the "chief men" who under Ezra directed the caravan which he led back from Babylon to Jerusalem. (Ezra 8:16) (B.C. 459.) The word occurs also in reference to two Moabites slain by Benaiah. (2 Samuel 23:20; 1 Chronicles 11:22) Many regard the word as an epithet, "lion-like;" but it seems better to look upon it as a proper name, and translate "two [sons] of Ariel." A designation given by Isaiah to the city of Jerusalem. (Isaiah 29:1,2,7) We must understand by it either "lion of God," as the chief city, or "hearth of God," a synonym for the altar of burnt offering. On the whole it seems most probable that, as a name given to Jerusalem, Ariel means "lion of God," whilst the word used by Ezekiel, (
The lion of God, one of Ezra’s chief men, Ezr 8:16. This word is used, in 2Sa 24:25; 1Ch 11:22, as a descriptive or perhaps a family name of two lion-like men of Moab. In another sense, Ezekiel applies it to the altar of God, Eze 43:15, and Isaiah to Jerusalem, as the hearth on which both the burnt offerings and the enemies of God should be consumed, Isa 29:1,2,7. See also Ge 49:9.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
אֲנִיָּה (ta'aniyah) refers to mourning or lamentation, indicating a state of heaviness or grief. It is derived from a root associated with lamentation, and its usage is primarily focused on expressing sorrow. The entries consistently define it as mourning without significant disagreement.
אֲנִיָּה n.f. mourning
base
H8386 אֲנִיָּה mourning
8386 ta'aniyah tah-an-ee-yaw'
from 578; lamentation:--heaviness, mourning.
see HEBREW for 0578
תַּאֲנִיָּה (ta.a.niy.yah) — mourning.
mourning, grieving
N-fs — Noun common · feminine singular absoluteHNcfsa
morn'-ing.
See BURIAL; GRIEF.
One marked feature of Oriental mourning is what may be called its studies publicity and the careful observance of the prescribed ceremonies. (Genesis 23:2; Job 1:20; 2:12) Among the particular forms observed the following may be mentioned: (a) Rending the clothes. (Genesis 37:29,34; 44:13) etc. (b) Dressing in sackcloth. (Genesis 37:34; 2 Samuel 3:31; 21:10) etc. (c) Ashes, dust or earth sprinkled on the person. (2 Samuel 13:19; 15:32) etc. (d) Black or sad-colored garments. (2 Samuel 14:2;
The Hebrews, at the death of their friends and relations, made striking demonstrations of grief and mourning. They wept, tore their clothes, smote their breasts, threw dust upon their heads, Jos 7:6, and lay upon the ground, went barefooted, pulled their hair and beards, or cut them, Ezr 9:3 Isa 15:2, and made incisions on their breasts, or tore them with their nails, Le 19:28 21:5 Jer 16:6 48:37. The time of mourning was commonly seven days, 1Sa 31:11-13; but it was lengthened or shortened according to circumstances,
אֲנִיָּה (aniyah) refers to mourning or lamentation. It is derived from the root that conveys the idea of groaning or sorrow. The entries consistently emphasize its association with expressions of grief.
אֲנִיָּה n.f. mourning
base
H592 אֲנִיָּה mourning
592 'aniyah an-ee-yaw'
from 578; groaning:--lamentation, sorrow.
see HEBREW for 0578
אֲנִיָּה (a.niy.yah) — lamentation.
mourning, lamentation
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
lam-en-ta'-shun.
See BURIAL, III, 2; IV, 4, 5, 6.
Lamentation
(Heb. qinah), an elegy or dirge. The first example of this form of poetry is the lament of David over Saul and Jonathan (2 Sam. 1:17-27). It was a frequent accompaniment of mourning (Amos 8:10). In 2 Sam. 3:33, 34 is recorded David’s lament over Abner. Prophecy sometimes took the form of a lament when it predicted calamity (Ezek. 27:2, 32; 28:12; 32:2, 16).
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word אֲרִיאֵל (Ari'el) means 'lion of God' or 'lioness of God' and is used as a name for Jerusalem. It also refers to a chief among the returning exiles and two sons of Ariel from Moab. The entries indicate its symbolic significance and historical context, particularly during the Exile and Return.
אֲרִיאֵל
n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
n. pr. m. a chief man among returning exiles
two sons of Ariel of Moab
& Qr
base
H740 אֲרִיאֵל . n. pr. f. (prob., v. Ew) Ariel (lioness of Ēl) name applied to Jerusalem
. n. pr. m. a chief man among returning exiles
. two sons of Ariel of Moab
. & Qr
740 'Ari'el ar-ee-ale'
the same as 739; Ariel, a symbolical name for Jerusalem, also
the name of an Israelite:--Ariel.
see HEBREW for 0739
אֲרִיאֵל (a.ri.el) — Ariel.
A man living at the time of Exile and Return, only mentioned at Ezr.8.16
§ Ariel = "lion of God" or "lioness of God"
1) a name applied to Jerusalem
2) the name of a chief of the returning exiles
אֲרִיאֵל (a.ri.el) — Ariel.
Ariel = "lion of God" or "lioness of God"
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npl
a'-ri-el ('ariy'el or 'ari'el, "lioness of God"): But the word occurs in Eze 43:15,16, and is there translated in the Revised Version (British and American) "ALTAR HEARTH."
(1) According to the Revised Version (British and American) a man of Moab whose two sons were slain by David's warrior Benaiah the son of Jehoiada (2Sa 23:20; 1Ch 11:22). Here the King James Version translates "two lionlike men of Moab."
(2) A name applied to Jerusalem (Isa 29:1,2,7). The many explanations of the name are interesting, but mainly conjectural.
(3) One of the members of the delegation sent by Ezra to the place Casiphia, to secure temple ministers for his expedition to Jerusalem (
Ariel
The lion of God. (1.) One of the chief men sent by Ezra to procure Levites for the sanctuary (Ezra 8:16).
(2.) A symbolic name for Jerusalem (Isa. 29:1, 2, 7) as “victorious under God,” and in Ezek. 43:15, 16, for the altar (marg., Heb. ‘ariel) of burnt offerings, the secret of Israel’s lion-like strength.
(lion of God). One of the "chief men" who under Ezra directed the caravan which he led back from Babylon to Jerusalem. (Ezra 8:16) (B.C. 459.) The word occurs also in reference to two Moabites slain by Benaiah. (2 Samuel 23:20; 1 Chronicles 11:22) Many regard the word as an epithet, "lion-like;" but it seems better to look upon it as a proper name, and translate "two [sons] of Ariel." A designation given by Isaiah to the city of Jerusalem. (Isaiah 29:1,2,7) We must understand by it either "lion of God," as the chief city, or "hearth of God," a synonym for the altar of burnt offering. On the whole it seems most probable that, as a name given to Jerusalem, Ariel means "lion of God," whilst the word used by Ezekiel, (
The lion of God, one of Ezra’s chief men, Ezr 8:16. This word is used, in 2Sa 24:25; 1Ch 11:22, as a descriptive or perhaps a family name of two lion-like men of Moab. In another sense, Ezekiel applies it to the altar of God, Eze 43:15, and Isaiah to Jerusalem, as the hearth on which both the burnt offerings and the enemies of God should be consumed, Isa 29:1,2,7. See also Ge 49:9.